[9:16] 1 tn The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; BDB 19 s.v. אוּלָם suggests for this passage “but in very deed.”
[9:16] 2 tn The form הֶעֱמַדְתִּיךָ (he’emadtikha) is the Hiphil perfect of עָמַד (’amad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The LXX has the same basic sense – “you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh.
[9:16] 3 tn The Hiphil infinitive construct הַרְאֹתְךָ (har’otÿkha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.
[9:16] 4 tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.
[23:3] 5 tn The appearance of the Hebrew term נַפְשִׁי (nafshi), traditionally translated “my soul,” might suggest a spiritualized interpretation for the first line of v. 3. However, at the surface level of the shepherd/sheep metaphor, this is unlikely. When it occurs with a pronominal suffix נֶפֶשׁ (nefesh) is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. 4 נֶפֶשׁ.a). In this context, where the statement most naturally refers to the physical provision just described, the form is best translated simply “me.” The accompanying verb (a Polel form [factitive use] of שׁוּב [shuv]), if referring to the physical provision just described, carries the nuance “refresh, restore strength.”
[23:3] 6 tn The imperfect verbal forms in v. 3 (יְשׁוֹבֵב [yÿshovev] and יַנְחֵנִי [yakheniy]), like those in vv. 1-2, highlight what is typical of the shepherd/sheep relationship.
[23:3] 7 tn The attributive genitive צֶדֶק (tsedeq) is traditionally translated “righteousness” here, as if designating a moral or ethical quality. But this seems unlikely, for it modifies מַעְגְּלֵי (ma’ggÿley, “paths”). Within the shepherd/sheep metaphor, the phrase likely refers to “right” or “correct” paths, i.e. ones that lead to pastures, wells, or the fold. While צֶדֶק usually does carry a moral or ethical nuance, it can occasionally refer to less abstract things, such as weights and offerings. In this context, which emphasizes divine provision and protection, the underlying reality is probably God’s providential guidance. The psalmist is confident that God takes him down paths that will ultimately lead to something beneficial, not destructive.
[23:3] 8 tn The Hebrew term שֶׁם (shem, “name”) refers here to the shepherd’s reputation. (The English term “name” is often used the same way.) The statement לְמַעַן שְׁמוֹ (lÿma’an shÿmo, “for the sake of his name”) makes excellent sense within the framework of the shepherd/sheep metaphor. Shepherds, who sometimes hired out their services, were undoubtedly concerned about their vocational reputation. To maintain their reputation as competent shepherds, they had to know the “lay of the land” and make sure they led the sheep down the right paths to the proper destinations. The underlying reality is a profound theological truth: God must look out for the best interests of the one he has promised to protect, because if he fails to do so, his faithfulness could legitimately be called into question and his reputation damaged.
